The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 4 · 8

"'"Sakra said, 'Thou shalt be celebrated as the deity of a particular measure of verse and thou shalt obtain the worship of all women. Thy fame, O son, shall become unrivalled in the three worlds.'—Having granted him these boons, Vasava disappeared there and then. Matanga also, casting off his life-breaths, attained to a high place. Thou mayst thus see, O Bharata, that the status of a Brahmana is very high. That status is incapable of being acquired here (except in the natural way of birth) as said by the great Indra himself."'"

"'Yudhishthira said, "I have heard this great narrative, O perpetuator of Kuru's race. Thou, O foremost of eloquent men, hast said that the status of a Brahmana is exceedingly difficult of acquisition. It is heard, however, that in former times the status of a Brahmana had been acquired by Viswamitra. Thou, however, O best of men, tellest us that status is incapable of being acquired. I have also heard that king Vitahavya in ancient times succeeded in obtaining the status of a Brahmana. I desire to hear, O puissant son of Ganga, the story of Vitahavya's promotion. By what acts did that best of kings succeed in acquiring the status of a Brahmana? Was it through some boon (obtained from some one of great puissance) or was it through the virtue of penances? It behoveth thee to tell me everything."

"'Bhishma said, "Hear, O monarch, how the royal sage Vitahavya of great celebrity succeeded in ancient times in acquiring the status of a Brahmana that is so difficult to attain and that is held in such high reverence by all the world. While the high-souled Manu in days of yore was employed in righteously ruling his subjects, he obtained a son of righteous soul who became celebrated under the name of Saryati. In Saryati's race, O monarch, two kings took their birth, viz., Haihaya and Talajangha. Both of them were sons of Vatsa, O foremost of victorious kings. Haihaya, O monarch, had ten wives. Upon them he begot, O Bharata, a century of sons all of whom were highly inclined to fighting. All of them resembled one another in features and prowess. All of them were endued with great strength and all of them were possessed of great skill in battle. They all studied the Vedas and the science of weapons thoroughly. In Kasi also, O monarch, there was a king who was the grandfather of Divodasa. The foremost of victorious men, he was known by the name of Haryyaswa. The sons of king Haihaya, O chief of men (who was otherwise known by the name of Vitahavya), invaded the kingdom of Kasi and advancing to the country that lies between the rivers Ganga and Yamuna, fought a battle with king Haryyaswa and also slew him in it. Having slain king Haryyaswa in this way, the sons of Haihaya, those great car-warriors, fearlessly went back to their own delightful city in the country of the Vatsas. Meanwhile Haryyaswa's son Sudeva, who looked like a deity in splendour and who was a second god of righteousness, was installed on the throne of Kasi as its ruler. The delighter of Kasi, that righteous-souled prince ruled his kingdom for some time, when the hundred sons of Vitahavya once more invaded his dominions and defeated him in battle. Having vanquished king Sudeva thus, the victors returned to their own city. After that Divodasa, the son of Sudeva, became installed on the throne of Kasi as its ruler. Realising the prowess of those high-souled princes, viz., the sons of Vitahavya, king Divodasa, endued with great energy, rebuilt and fortified the city of Baranasi at the command of Indra. The territories of Divodasa were full of Brahmanas and Kshatriyas, and abounded with Vaisyas and Sudras. And they teemed with articles and provisions of every kind, and were adorned with shops and marts swelling with prosperity. Those territories, O best of kings, stretched northwards from the banks of Ganga to the southern banks of Gomati, and resembled a second Amravati (the city of Indra). The Haihayas once again, O Bharata, attacked that tiger among kings, as he ruled his kingdom. The mighty king Divodasa endued with great splendour, issuing out of his capital, gave them battle. The engagement between the two parties proved so fierce as to resemble the encounter in days of old between the deities and the Asuras. King Divodasa fought the enemy for a thousand days at the end of which, having lost a number of followers and animals, he became exceedingly distressed.[250] King Divodasa, O monarch, having lost his army and seeing his treasury exhausted, left his capital and fled away. Repairing to the delightful retreat of Bhardwaja endued with great wisdom the king, O chastiser of foes joining his hands in reverence, sought the Rishi's protection. Beholding King Divodasa before him, the eldest son of Vrihaspati, viz., Bharadwaja of excellent conduct, who was the monarch's priest, said unto him, 'What is the reason of thy coming here? Tell me everything, O king. I shall do that which is agreeable to thee, without any scruple.'

"'"The king said, 'O holy one, the sons of Vitahavya have slain all the children and men of my house. I only have escaped with life, totally discomfited by the foe. I seek thy protection. It behoveth thee, O holy one, to protect me with such affection as thou hast for a disciple. Those princes of sinful deeds have slaughtered my whole race, leaving myself only alive.'"

"'Bhishma continued, "Unto him who pleaded so piteously, Bharadwaja of great energy said, 'Do not fear! Do not fear! O son of Sudeva, let thy fears be dispelled. I shall perform a sacrifice, O monarch, in order that thou mayst have a son through whom thou shalt be able to smite thousands upon thousands of Vitahavya's party.' After this, the Rishi performed a sacrifice with the object of bestowing a son on Divodasa. As the result thereof, unto Divodasa was born a son named Pratarddana. Immediately on his birth he grew up like a boy of full three and ten years and quickly mastered the entire Vedas and the whole of arms. Aided by his Yoga powers, Bharadwaja of great intelligence had entered into the prince. Indeed, collecting all the energy that occurs in the object of the universe, Bharadwaja put them together in the body of prince Pratarddana. Put on shining mail on his person and armed with the bow, Pratarddana, his praises sung by bards and the celestial Rishis, shone resplendent like the risen star of day. Mounted on his car and with the scimitar tied to his belt, he shone like a blazing fire. With scimitar and shield and whirling his shield as he went, he proceeded to the presence of his sire. Beholding the prince, the son of Sudeva, viz., king Divodasa, became filled with joy. Indeed, the old king thought the sons of his enemy Vitahavya as already slain. Divodasa then installed his son Pratarddana as Yuvaraja, and regarding himself crowned with success became exceedingly happy. After this, the old king commanded that chastiser of foes, viz., prince Pratarddana to march against the sons of Vitahavya and slay them in battle. Endued with great powers, Pratarddana, that subjugator of hostile cities speedily crossed Ganga on his car and proceeded against the city of the Vitahavyas. Hearing the clatter produced by the wheels of his car, the sons of Vitahavya, riding on their own cars that looked like fortified citadels and that were capable of destroying hostile vehicles, issued out of their city. Issuing out of their capital, those tigers among men, viz., the sons of Vitahavya, who were all skilful warriors cased in mail, rushed with uplifted weapons towards Pratarddana, covering him with showers of arrows. Encompassing him with innumerable cars, O Yudhisthira, the Vitahavyas poured upon Pratarddana showers of weapons of various kinds like clouds pouring torrents of rain on the breast of Himavat. Baffling their weapons with his own, prince Pratarddana endued with mighty energy slew them all with his shafts that resembled the lighting fire of Indra. Their heads struck off, O king, with hundreds and thousands of broad-headed arrows, the warriors of Vitahavya fell down with blood-dyed bodies like Kinsuka trees felled by woodmen with their axes on every side. After all his warriors and sons had fallen in battle, king Vitahavya fled away from his capital to the retreat of Bhrigu. Indeed, arrived there, the royal fugitive sought the protection of Bhrigu. The Rishi Bhrigu, O monarch, assured the defeated king of his protection. Pratarddana followed in the footsteps of Vitahavya. Arrived at the Rishi's retreat, the son of Divodasa said in a loud voice.—'Ho, listen ye disciples of the high souled Bhrigu that may happen to be present, I wish to see the sage. Go and inform him of this. Recognising that it was Pratarddana who had come, the Rishi Bhrigu himself came out of his retreat and worshipped that best of kings according to due rites. Addressing him then, the Rishi said,—Tell me, O king, what is thy business.' The king, at this, informed the Rishi of the reason of his presence.'

"'"The king said, 'King Vitahavya has come here, O Brahmana. Do thou give him up. His sons, O Brahmana, had destroyed my race. They had laid waste the territories and the wealth of the kingdom of Kasi. Hundred sons, however, of this king proud of his might, have all been slain by me. By slaying that king himself I shall today pay off the debt I owe to my father.' Unto him that foremost of righteous men, viz., the Rishi Bhrigu, penetrated with compassion, replied by saying,—'There is no Kshatriya in this retreat. They that are here are all Brahmanas.' Hearing these words of Bhrigu that must accord he thought with truth, Pratarddana touched the Rishi's feet slowly and, filled with delight, said,—'By this, O holy one, I am without doubt, crowned with success, since this king becomes abandoned by the very order of his birth in consequence of my prowess. Give me thy permission, O Brahmana, to leave thee, and let me solicit thee to pray for my welfare. This king, O founder of the race that goes by the name, has been compelled to leave of the very community of his birth, in consequence of my might. Dismissed by the Rishi Bhrigu, king Pratarddana then departed from that retreat, having even as a snake vomits forth its real poison and repaired to the place he had come from. Meanwhile, king Vitahavya attained to the status of a Brahmana sage by virtue of the words only of Bhrigu. And he acquired also a complete mastery over all the Vedas through the same cause. Vitahavya had a son named Gritsamada who in beauty of person was a second Indra. Once on a time the Daityas afflicted him much, believing him to be none else than Indra. With regard to that high-souled Rishi, one foremost of Srutis in the Richs goes like this viz., He with whom Gritsamada stays, O Brahmana, is held in high respect by all Brahmanas. Endued with great intelligence, Gritsamada become a regenerate Rishi in the observance of Brahmacharyya. Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son of the name of Varchas, and the son of Varchas was known by the name of Vihavya. Vihavya had a son of his loins who was named Vitatya and Vitatya had a son of name Satya. Satya had a son of name Santa. Santa had a son, viz., the Rishi Sravas. Sravas begot a son named Tama. Tama begot a son named Prakasa, who was a very superior Brahmana. Prakasa had a son named Vagindra who was the foremost of all silent reciters of sacred Mantras. Vagindra begot a son named Pramati who was a complete master of all the Vedas and their branches. Pramati begot upon the Apsara Ghritachi a son who was named Ruru. Ruru begot a son upon his spouse Pramadvara. That son was the regenerate Rishi Sunaka. Sunaka begot a son who is named Saunaka. It was even thus, O foremost of monarchs, that king Vitahavya, though a Kshatriya by the order of his birth, obtained the status of a Brahmana, O chief of Kshatriyas, through the grace of Bhrigu. I have also told thee the genealogy of the race that sprung from Gritsamada. What else wouldst thou ask?'"'"

"'Yudhishthira said, "What men, O chief of Bharata's race, are worthy of reverent homage in the three worlds? Tell me this in detail verily. I am never satiated with hearing thee discourse on these topics."

"'Bhishma said, "In this connection is cited the old narrative of the discourse between Narada and Vasudeva. Beholding Narada on one occasion worshipping many foremost of Brahmanas with joined hands, Kesava addressed him saying, 'Whom dost thou worship? Whom amongst these Brahmanas, O holy one dost thou worship with so great reverence? If it is a matter that I can hear of, I then wish to hear it. Do, O foremost of righteous men, tell me this!'[251]

"'"Narada said, 'Hear, O Govinda, as to who those are whom I am worshipping, O grinder of foes. Who else is there in this world that so much deserves to hear this? I worship the Brahmanas, O puissant one, who constantly worship Varuna and Vayu and Aditya and Parjanya and the deity of Fire, and Sthanu and Skanda and Lakshmi and Vishnu and the Brahmanas, and the lord of speech, and Chandramas, and the Waters and Earth and the goddess Saraswati. O tiger of Vrishni's race, I always worship those Brahmanas that are endued with penances, that are conversant with the Vedas, that are always devoted to Vedic study, and that are possessed of high worth. O puissant one, I bow down my head unto those persons who are freed from boastfulness, who discharge, with an empty stomach, the rites in honour of the deities, who are always contented with what they have and who are endued with forgiveness. I worship them, O Yadava, that are performers of sacrifices, that are of a forgiving disposition, and self restrained, that are masters of their own senses, that worship truth and righteousness, and that give away land and kine unto good Brahmanas.[252] I bow unto them, O Yadava, that are devoted to the observance of penances, that dwell in forests, that subsist upon fruits and roots, that never store anything for the morrow, and that are observant of all the acts and rites laid down in the scriptures. I bow unto them, O Yadava, that feed and cherish their servants, that are always hospitable to guests, and that eat only the remnants of what is offered to the deities. I worship them that have become irresistible by studying the Vedas, that are eloquent in discoursing on the scriptures, that are observant of the vow of Brahmacharyya, and that are always devoted to the duties of officiating at the sacrifices of others and of teaching disciples. I worship them that are endued with compassion towards all creatures, and that study the Vedas till noon (i.e. till their backs are heated by the sun). I bow unto them, O Yadava, that strive to obtain the grace of their preceptors, that labour in the acquisition of their Vedas, that are firm in the observance of vows, that wait, with dutiful obedience, upon their preceptors and seniors, and that are free from malice and envy. I bow unto them, O Yadava, that are observant of excellent vows, that practice taciturnity, that have knowledge of Brahman, that are firm in truth, that are givers of libations of clarified butter and oblations of meat. I bow to them, O Yadava, that subsist upon eleemosynary alms, that are emaciated for want of adequate food and drink, that have lived in the abodes of their preceptors, that are averse to and destitute of all enjoyments, and that are poor in the goods of this Earth. I bow unto them, O Yadava, that have no affection for things of this Earth, that have no quarrels to wage with others, that do not clothe themselves, that have no wants, that have become irresistible through the acquisition of the Vedas, that are eloquent in the exposition of righteousness, and that are utterers of Brahma. I bow unto them that are devoted to the practice of the duty of compassion towards all creatures, that are firm in the observance of truth, that are self-restrained, and that are peaceful in their behaviour. I bow unto them, O Yadava, that are devoted to the worship of deities and guests, that are observant of the domestic mode of life, and that follow the practice of pigeons in the matter of their subsistence.[253] I always bow unto those persons whose aggregate of three exists, without being weakened, in all their acts, and who are observant of truth and righteous behaviour.[254] I bow unto them, O Kesava, that are conversant with Brahma, that are endued with knowledge of the Vedas, that are attentive to the aggregate of three, that are free from cupidity, and that are righteous in their behaviour. I bow unto them, O Madhava, that subsist upon water only, or upon air alone, or upon the remnants of the food that is offered to deities and guests, and that are observant of diverse kinds of excellent vows. I always worship them that have no spouses (in consequence of the vow of celibacy they observe), that have spouses and the domestic fire (in consequence of the domestic mode of life they lead), that are the refuge of the Vedas, and that are the refuge of all creatures in the universe (in consequence of the compassion they feel towards them). I always bow unto those Rishis, O Krishna, that are the creators of the universe, that are the elders of the universe, that are the eldest members of the race or the family, that are dispellers of the darkness of ignorance, and that are the best of all persons in the universe (for righteousness of behaviour and knowledge of the scriptures). For these reasons, do thou also, O scion of Vrishni's race, worship every day those regenerate persons of whom I speak. Deserving as they are of reverent worship, they will when worshipped, confer happiness on thee, O sinless one. Those persons of whom I speak are always givers of happiness in this world as well as in the next. Reverenced by all, they move about in this world, and if worshipped by thee are sure to grant thee happiness. They who are hospitable to all persons that come unto them as guests, and who are always devoted to Brahmanas and kine, as also to truth (in speech and behaviour), succeed in crossing all calamities and obstacles. They who are always devoted to peacefulness of behaviour, as also they who are freed from malice and envy, and they who are always attentive to the study of the Vedas, succeed in crossing all calamities and obstacles. They who bow unto all the deities (without showing a preference for any and thereby proving their tolerance), they who betake themselves to one Veda as their refuge, they who are possessed of faith and are self-restrained, succeed in crossing all calamities and obstacles. They who worship the foremost of Brahmanas with reverence and are firm in the observance of excellent vows and practise the virtue of charity, succeed in crossing all calamities and obstacles. They who are engaged in the practice of penances, they who are always observant of the vow of celibacy, and they whose souls have been cleansed by penances, succeed in crossing all calamities and obstacles. They who are devoted to the worship of the deities and guests and dependants, as also of the Pitris, and they who eat the remnant of the food that is offered to deities, Pitris, guests and dependants, succeed in crossing all calamities and obstacles. They who, having ignited the domestic fire, duly keep it burning and worship it with reverence and they who have duly poured libations (to the deities) in Soma-sacrifices, succeed in crossing all calamities and obstacles. They who behave as they should towards their mothers and fathers and preceptors and other seniors even as thou, O tiger among the Vrishnis, dost behave, succeed in crossing all calamities and obstacles.'—Having said these words, the celestial Rishi ceased speaking."'

"'Bhishma continued, "For these reasons, do thou also, O son of Kunti, always worship with reverence the deities, the Pitris, the Brahmanas, and guests arrived at thy mansion and as the consequence of such conduct thou art sure to attain to a desirable end!"'"

"'Yudhishthira said,—"O grandsire, O thou of great wisdom, O thou that art conversant with all branches of knowledge, I desire to hear thee discourse on topics connected with duty and righteousness. Tell me truly, O chief of Bharata's race, what the merits are of those persons that grant protection to living creatures of the four orders when these pray for protection."

"'Bhishma said, "O Dharma's son of great wisdom and widespread fame, listen to this old history touching the great merit of granting protection to others when protection is humbly sought. Once on a time, a beautiful pigeon, pursued by a hawk, dropped down from the skies and sought the protection of the highly-blessed king Vrishadarbha. The pure-souled monarch, beholding the pigeon take refuge in his lap from fear, comforted him, saying, 'Be comforted, O bird; do not fear. Whence hast thou taken such great fright? What hast thou done and where hast thou done it in consequence of which thou hast lost thy senses in fear and art more dead than alive? Thy colour, beautiful bird, is such as to resemble that which adorns a fresh-blown lotus of the blue variety. Thy eyes are of the hue of the pomegranate or the Asoka flower. Do not fear. I bid thee, be comforted. When thou hast sought refuge with me, know that no one will have the courage to even think of seizing thee,—thee that hast such a protector to take care of thy person. I shall for thy sake, give up today the very kingdom of the Kasi and, if need be, my life too. Be comforted, therefore, and let no fear be thine, O pigeon.'

"'"The hawk said, 'This bird has been ordained to be my food. It behoves thee not, O king, to protect him from me. I have outcoursed this bird and have got him. Verily, with great effort have I got at him at last. His flesh and blood and marrow and fat will be of great good to me. This bird will be the means of gratifying me greatly. Do not, O king, place thyself between him and me in this way. Fierce is the thirst that is afflicting me, and hunger is gnawing my bowels. Release the bird and cast him off. I am unable to bear the pains of hunger any longer. I pursued him as my prey. Behold, his body is bruised and torn by me with my wings and talons. Look, his breath has become very weak. It behoves thee not, O king, to protect him from me. In the exercise of that power which properly belongs to thee, thou art, indeed competent to interfere in protecting human beings when they are sought to be destroyed by human beings. Thou canst not, however, be admitted to have any power over a sky-ranging bird afflicted with thirst. Thy power may extend over thy enemies, thy servants, thy relatives, the disputes that take place between thy subjects. Indeed, it may extend over every part of thy dominions and over also thy own senses. Thy power, however, does not extend over the welkin. Displaying thy prowess over such foes as act against thy wishes, thou mayst establish thy rule over them. Thy rule, however, does not extend over the birds that range the sky. Indeed, if thou hast been desirous of earning merit (by protecting this pigeon), it is thy duty to look at me also (and do what is proper for enabling me to appease my hunger and save my life)!'"

"'Bhishma continued, "Hearing these words of the hawk, the royal sage became filled with wonder. Without disregarding these words of his, the king, desirous of attending to his comforts, replied unto him saying the following words.

"'"The king said, 'Let a bovine bull or boar or deer or buffalo be dressed today for thy sake. Do thou appease thy hunger on such food today. Never to desert one that has sought my protection in my firm vow. Behold, O bird, this bird does not leave my lap!'

"'"The hawk said, 'I do not, O monarch, eat the flesh of the boar or the ox or of any of the diverse kinds of fowl. What need have I of food of this or that kind? My concern is with that food which has been eternally ordained for beings of my order. Hawks feed on pigeons,—this is the eternal ordinance. O sinless Usinara, if thou feelest such affection for this pigeon, do thou then give me flesh from thy own body, of weight equal to that of this pigeon.'

"'"The king said, 'Great is the favour thou showiest me today by speaking to me in this strain. Yes, I shall do what thou biddest.' Having said this, that best of monarchs began to cut off his own flesh and weigh it in a balance against the pigeon. Meanwhile, in the inner apartments of the palace, the spouses of king, adorned with jewels and gems, hearing what was taking place, uttered exclamations of woe and came out, stricken with grief. In consequence of those cries of the ladies, as also of the ministers and servants, a noise deep as the roar of the clouds arose in the palace. The sky that had been very clear became enveloped with thick clouds on every side. The Earth began to tremble, as the consequence of that act of truth which the monarch did. The king began to cut off the flesh from his flanks from the arms, and from his thighs, and quickly filled one of the scales for weighing it against the pigeon. In spite of all that, the pigeon continued to weigh heavier. When at last the king became a skeleton of bones, without any flesh, and covered with blood, he desired to give up his whole body and, therefore, ascended the scale in which he had placed the flesh that he had previously cut off. At that time, the three worlds, with Indra at their head, came to that spot for beholding him. Celestial kettle-drums and diverse drums were struck and played upon by invisible beings belonging to the firmament. King Vrishadarbha was bathed in a shower of nectar that was poured upon him. Garlands of celestial flowers, of delicious fragrance and touch, were also showered upon him copiously and repeatedly. The deities and Gandharvas and Apsaras in large bands began to sing and dance around him even as they sing and dance around the Grandsire Brahma. The king then ascended a celestial car that surpassed (in grandeur and beauty) a mansion made entirely of gold, that had arches made of gold and gems, and that was adorned with columns made of lapis lazuli. Through the merit of his act, the royal sage Sivi proceeded to eternal Heaven. Do thou also, O Yudhishthira, act in the same way towards those that seek thy protection. He who protects those that are devoted to him, those that are attached to him from love and affection, and those that depend upon him, and who has compassion for all creatures, succeeds in attaining to great felicity hereafter. That king who is of righteous behaviour and who is observant of honesty and integrity, succeeds by his acts of sincerity in acquiring every valuable reward. The royal sage Sivi of pure soul and endued with great wisdom and unbaffled prowess, that ruler of the kingdom of Kasi, became celebrated over the three worlds for his deeds of righteousness. Anybody who would protect in the same way a seeker for protection, would certainly attain (like Sivi himself) to the same happy end, O best of the Bharatas. He who recites this history of the royal sage Vrishadarbha is sure to become cleansed of every sin, and the person who hears this history recited by another is sure to attain to the same result."'"

"'Yudhishthira said, "Which act, O grandsire, is the foremost of all those that have been laid down for a king? What is that act by doing which a king succeeds in enjoying both this world and the next?"

"'Bhishma said, "Even this viz., the worship of the Brahmanas, is the foremost of all those acts, O Bharata, which have been laid down for a king duly installed on the throne, if, indeed, he is desirous of obtaining great happiness. Even this is what the foremost of all kings should do. Know this well, O chief of Bharata's race. The king should always worship with reverence all righteous Brahmanas possessed of Vedic lore.[255] The king should, with bows and comforting speeches and gifts of all articles of enjoyment, worship all Brahmanas possessed of great learning who may dwell in his city or provinces. This is the foremost of all acts laid down for the king. Indeed, the king should always keep his eyes fixed on this. He should protect and cherish these, even as he protects his own self or his own children. The king should worship with greater reverence those amongst the Brahmanas that may be worthy of it (for their superior sanctity and learning). When such men are freed from all anxiety, the whole kingdom blazes forth in beauty. Such individuals are worthy of adoration. Unto such the king should bow his head. Verily, they should be honoured, even as one honours one's sires and grandsires. Upon them depends the course of conduct followed by men, even as the existence of all creatures depends upon Vasava. Of prowess incapable of being baffled and endued with great energy, such men, if enraged, are capable of consuming the entire kingdom to ashes by only fiat of their will, or by acts of incantation, or by other means (derived from the power of penance). I do not see anything that can destroy them. Their power seems to be uncontrolled, being capable of reaching to the farthest end of the universe. When angry, their glances fall upon men and things like a blazing flame of fire upon a forest. The most courageous men are struck with fear at their mein. Their virtues and powers are extraordinary and immeasurable. Some amongst them are like wells and pits with mouths covered by grass and creepers, while others resemble the firmament cleared of clouds and darkness. Some amongst them are of fierce dispositions (like Durvasas and others of that stamp). Some are as mild and soft in disposition as cotton (like Gautama and others). Some amongst them are very cunning (like Agastya who devoured the Asura Vatapi, and Rishis of that class). Some amongst them are devoted to the practice of penances. Some amongst them are employed in agricultural pursuits (like the preceptor of Uddalaka). Some amongst them are engaged in the keep of kine (as Upamanyu while attending his preceptor). Some amongst them live upon eleemosynary alms. Some amongst them are even thieves (like Valmiki in his early years and Viswamitra during a famine). Some amongst them are fond of fomenting quarrels and disputes (like Narada). Some, again, amongst them are actors and dancers (like Bharata). Some amongst them are competent to achieve all feats, ordinary and extraordinary (like Agastya drinking up the entire ocean, as if it were a palmful of water). The Brahmanas, O chief of Bharata's race are of diverse aspects and behaviour. One should always utter the praises of the Brahmanas who are conversant with all duties, who are righteous of behaviour, who are devoted to diverse kinds of act, and who are seen to derive their sustenance from diverse kinds of occupations.[256] The Brahmanas, O ruler of men, who are highly blessed, are elder in respect of their origin than the Pitris, the deities, human beings (belonging to the three other orders), the Snakes and the Rakshasas. These regenerate persons are incapable of being vanquished by the deities or the Pitris, or the Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas are competent to make him a deity that is not a deity. They can, again, divest one that is a deity of his status as such. He becomes a king whom they wish to make a king. He, on the other hand, goes to the wall whom they do not love or like. I tell thee truly, O king, that those foolish persons, without doubt, meet with destruction who calumniate the Brahmanas and utter their dispraise. Skilled in praise and dispraise, and themselves the origin or cause of other people's fame and ignominy the Brahmanas, O king, always become angry with those that seek to injure others. That man whom the Brahmanas praise succeeds in growing in prosperity. That man who is censured and is cast off by the Brahmanas soon meets with discomfiture. It is in consequence of the absence of Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and other Kshatriya tribes have become fallen and degraded into the status of Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of the absence of Brahmanas from among their midst, become degraded into Sudras. Defeat at their hands is preferable to victory over them, O foremost of victorious persons. One slaying all other living creatures in the world does not incur a sin so heinous as that of slaying a single Brahmana. The great Rishis have said that Brahmanicide is a heinous sin. One should never utter the dispraise or calumny of the Brahmanas. Where the dispraise of Brahmanas is uttered, one should sit with face hanging down or leave that spot (for avoiding both the utterer and his words). That man has not as yet been born in this world or will not take birth here, who has been or will be able to pass his life in happiness after quarrelling with the Brahmanas. One cannot seize the wind with one's hands. One cannot touch the moon with one's hand. One cannot support the Earth on one's arms. After the same manner, O king, one is not able to vanquish the Brahmanas in this world."'"

"'Bhishma said, "One should always offer the most reverent worship unto the Brahmanas. They have Soma for their king, and they it is who confer happiness and misery upon others. They, O king, should always be cherished and protected as one cherishes and protects one's own sires and grandsires, and should be adored with bows and gifts of food and ornaments and other articles of enjoyment, as also with such things as they may desire. The peace and happiness of the kingdom flow from such respect shown to the Brahmanas even as the peace and happiness of all living creatures flow from Vasava, the chief of the celestials. Let Brahmanas of pure behaviour and Brahma-effulgence be born in a kingdom. Kshatriyas also that are splendid car-warriors and that are capable of scorching all foes, should be desired (amongst those that settle in a kingdom). This was said unto me by Narada. There is nothing higher, O king, than this, viz., the act of causing a Brahmana possessed of good birth, having a knowledge of morality and righteousness, and steadfast in the observance of excellent vows, to take up his residence in one's mansion. Such an act is productive of every kind of blessing. The sacrificial offerings given unto Brahmanas reach the very deities who accept them. Brahmanas are the sires of all creatures. There is nothing higher than a Brahmana. Aditya, Chandramas, Wind, Water, Earth, Sky and the points of the compass, all enter the body of the Brahmana and take what the Brahmana eats.[257] In that house where Brahmanas do not eat, the Pitris refuse to eat. The deities also never eat in the house of the wretch who hates the Brahmanas. When the Brahmanas are gratified, the Pitris also are gratified. There is no doubt in this. They that give away the sacrificial butter unto the Brahmanas become themselves gratified (in this and the other world). Such men never meet with destruction. Verily, they succeed in attaining to high ends. Those particular offerings in sacrifices with which one gratifies the Brahmanas go to gratify both the Pitris and the deities. The Brahmana is the cause of that sacrifice whence all created things have sprung. The Brahmana is acquainted with that from which this universe has sprung and unto which, when apparently destroyed, it returns. Indeed the Brahmana knows the path that leads to Heaven and the other path that leads to the opposite place. The Brahmana is conversant with what has happened and what will happen. The Brahmana is the foremost of all two-legged beings. The Brahmana, O chief of the Bharatas, is fully conversant with the duties that have been laid down for his order. Those persons that follow the Brahmanas are never vanquished. Departing from this world, they never meet with destruction. Indeed victory is always theirs. Those high-souled persons,—indeed, those persons that have subdued their souls,—who accept the words that fall from the lips of the Brahmanas, are never vanquished. Victory always becomes theirs.[258] The energy and might of those Kshatriyas who scorch everything with their energy and might become neutralised when they encounter the Brahmanas. The Bhrigus conquered the Talajanghas. The son of Angiras conquered the Nipas. Bharadwaja conquered the Vitahavyas as also the Ailas, O chief of Bharata's race. Although all these Kshatriyas were capable of using diverse kinds of arms, yet the Brahmanas named, owning only black deer skins for their emblems, succeeded in conquering them effectually. Bestowing the Earth upon the Brahmanas and illuminating both the worlds by the splendour of such a deed, one should accomplish acts through which one may succeed in attaining to the end of all things.[259] Like fire concealed within wood, everything that is said or heard or read in this world, lies ensconced in the Brahmana. In this connection is cited the old history of the conversation between Vasudeva and the Earth, O chief of Bharata's race!

"'"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I desire to ask thee for a solution of this doubt of mine. By what act does a man leading the domestic mode of life succeed in cleansing all his sins?'

"'"The Earth said, 'One should serve the Brahmanas. This conduct is cleansing and excellent. All the impurities are destroyed of that man who serves the Brahmanas with reverence. From this (conduct) arises prosperity. From this arises fame. From this springs forth intelligence or knowledge of the soul. A Kshatriya by this conduct, becomes a mighty car-warrior and a scorcher of foes and succeeds in acquiring great fame. Even this is what Narada said unto me, viz., that one should always revere a Brahmana that is well-born, of rigid vows and conversant with the scriptures, if one desires every kind of prosperity. That man really grows in prosperity who is applauded by the Brahmanas, who are higher than those that are regarded superior to all men high or low. That man who speaks ill of the Brahmanas soon meets with discomfiture, even as a clod of unbaked earth meets with destruction when cast into the sea. After the same manner, all acts that are hurtful to the Brahmanas are sure to bring about discomfiture and ruin. Behold the dark spots on the Moon and the salt waters of the ocean. The great Indra had at one time been marked all over with a thousand sex-marks. It was through the power of the Brahmanas that those marks became altered into as so many eyes. Behold, O Mahadeva how all those things took place. Desiring fame and prosperity and diverse regions of beatitude in the next world, a person of pure behaviour and soul should, O slayer of Madhu, live in obedience to the dictates of the Brahmanas.'"[260]

"'Bhishma continued, "Hearing these words of the goddess Earth, the slayer of Madhu, O thou of Kuru's race, exclaimed,—Excellent, Excellent—and honoured the goddess in due form. Having heard this discourse between the goddess Earth and Madhava, do thou, O son of Pritha, always, with rapt soul, worship all superior Brahmanas. Doing this, thou shalt verily obtain what is highly beneficial for thee!"'"

"'Bhishma said, "O blessed king, Brahmana, by birth alone, becomes an object of adoration with all creatures and are entitled, as guests, to eat the first portion of all cooked food.[261] From them flow all the great objects of life (viz., Righteousness and Wealth and Pleasure and Emancipation). They are the friends of all creatures in the universe. They are again the mouths of the deities (for food poured into their mouths is eaten by the deities). Worshipped with reverence, they wish us prosperity by uttering words fraught with auspiciousness. Disregarded by our foes, let them be enraged with these, and let them wish evil unto those detractors of theirs, uttering words fraught with severe curses. In this connection, persons conversant with ancient history repeat the following verses sung of old respecting how in ancient times the Creator, after having created the Brahmanas, ordained their duties.—'A Brahmana should never do anything else than what has been ordained for him. Protected, they should protect others. By conducting themselves in this way, they are sure to attain to what is mightily advantageous for them. By doing those acts that are ordained for them, they are sure to obtain Brahma-prosperity. Ye shall become the exemplars of all creatures, and reins for restraining them. A Brahmana possessed of learning should never do that which is laid down for the Sudras. By doing such acts, a Brahmana loses merit[262]. By Vedic study he is sure to obtain prosperity and intelligence and energy and puissance competent to scorch all things, as also glory of the most exalted kind. By offering oblations of clarified butter unto the deities, the Brahmanas attain to high blessedness and become worthy of taking the precedence of even children in the matter of all kinds of cooked food, and endued with Brahma-prosperity.[263] Endued with faith that is fraught with compassion towards all creatures, and devoted to self-restraint and the study of the Vedas, ye shall attain to the fruition of all your wishes. Whatever things exist in the world of men, whatever things occur in the region of the deities, can all be achieved and acquired with the aid of penances and knowledge and the observance of vows and restraints.' I have thus recited to thee, O sinless one, the verses that were sung by Brahma himself. Endued with supreme intelligence and wisdom, the Creator himself ordained this, through compassion for the Brahmanas. The puissance of those among them that are devoted to penances is equal to the might of kings. They are verily irresistible, fierce, possessed of the speed of lightning, and exceedingly quick in what they do. There are amongst them those that are possessed of the might of lions and those that are possessed of the might of tigers. Some of them are endued with the might of boars, some with that of the deer, and some with that of crocodiles. Some there are amongst them whose touch resembles that of snakes of virulent poison, and some whose bite resembles that of sharks. Some amongst them are capable of compassing by speech alone the destruction of those that are opposed to them; and some are competent to destroy by a glance only of their eyes. Some amongst them, as already said, are like snakes of virulent poison, and some of them are possessed of very mild dispositions. The dispositions, O Yudhisthira, of the Brahmanas, are of diverse kinds. The Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the Varvaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the wrath of Brahmanas. In consequence of having disregarded the Brahmanas, the Asuras have been obliged to take refuge in the depths of the ocean. Through the grace of the Brahmanas, the deities have become denizens of the happy regions of Heaven. The element of space or ether is incapable of being touched. The Himavat mountains are incapable of being moved from their site. The current of Ganga is incapable of being resisted by a dam. The Brahmanas are incapable of being subjugated. Kshatriyas are incapable of ruling the Earth without cultivating the good will of the Brahmanas. The Brahmanas are high-souled beings. They are the deities of the very deities. Do thou always worship them with gifts and obedient services: if, indeed, thou wishest to enjoy the sovereignty of the whole Earth with her belt of seas. The energy and might of Brahmanas, O sinless one, become abated in consequence of the acceptance of gift. Thou shouldst protect thy race. O king, from those Brahmanas that do not desire to accept gifts!"'"[264]

(Anusasana Parva Continued in Volume XI)

"'Bhishma said, "In this connection is cited the old history of the discourse between Sakra and Samvara. Do thou listen to it, O Yudhishthira. Once upon a time Sakra, assuming the guise of an ascetic with matted locks on his head and body smeared with ashes all over, rode on an ugly car and repaired to the presence of the Asura Samvara.

"'"Sakra said, 'Through what conduct, O Samvara, hast thou been able to get at the head of all individuals of thy race? For what reason do all people regard thee as superior? Do thou tell me this truly and in detail.'

"'"Samvara said, 'I never cherish any ill-feelings towards the Brahmanas. Whatever instructions they impart I accept with unquestioning reverence. When the Brahmanas are engaged in interpreting the scriptures, I listen to them with great happiness. Having heard their interpretations I never disregard them. Nor do I ever offend against the Brahmanas in any way. I always worship those Brahmanas that are endued with intelligence. I always seek information from them. I always worship their feet. Approaching me with confidence, they always address me with affection and enquire after my welfare. If they ever happen to be heedless, I am always heedful. If they happen to sleep, I always remain wakeful. Like bees drenching the cells of the comb with honey, the Brahmanas, who are my instructors and rulers, always drench me with the nectar of knowledge—me that am always devoted to the path pointed out by the scriptures, that am devoted to the Brahmanas, and that am perfectly free from malice or evil passion. Whatever they say with cheerful hearts, I always accept aided by memory and understanding. I am always careful of my own faith in them and I always think of my own inferiority to them. I always lick the nectar that dwells at the end of their tongue, and it is for this reason that I occupy a position far above that of all others of my race like the Moon transcending all the stars. The scriptural interpretations which fall from the lips of the Brahmanas and listening to which every wise man acts in the world, constitute nectar on earth and may also be likened to eyes of remarkable excellence.[265] Witnessing the encounter between the deities and the Asuras in days of old, and understanding the puissance of the instructions that fell from the Brahmanas, my father became filled with delight and wonder.[266] Beholding the puissance of high-souled Brahmanas, my sire asked Chandramas the question, "How do the Brahmanas attain to success?"

"'"'Soma said, "The Brahmanas become crowned with success through their penances. Their strength consists in speech. The prowess of persons belonging to the kingly order resides in their arms. The Brahmanas, however, have speech for their weapons. Undergoing the discomforts of a residence in the abode of his preceptor, the Brahmana should study the Vedas or at least the Pranava. Divesting himself of wrath and renouncing earthly attachments, he should become a Yati, viewing all things and all creatures with equal eyes. If remaining in the abode of his sire he masters all the Vedas and acquiring great knowledge attains to a position that should command respect, people still condemn him as untravelled or homekeeping. Like a snake swallowing mice, the earth swallows up these two, viz., a king that is unwilling to fight and a Brahmana that is unwilling to leave home for acquiring knowledge.[267] Pride destroys the prosperity of persons of little intelligence. A maiden, if she conceives, becomes stained. A Brahmana incurs reproach by keeping at home. Even this is what my father heard from Soma of wonderful aspect. My father, in consequence of this, began to worship and reverence the Brahmanas. Like him, I also worship and adore all Brahmanas of high vows."'"'"

"'Bhishma continued, "Hearing these words that fell from the mouth of that prince of Danavas, Sakra began to worship the Brahmanas, and as a consequence thereof he succeeded in obtaining the chiefdom of the deities."'"